This chapter commences the historical portion of Isaiah, which continues to the close of Isaiah 39:1-8. The main subject is the destruction of Sennacherib and his army. It contains also an account of the sickness and recovery of Hezekiah; the song with which he celebrated his recovery; and an account of his ostentation in showing his treasures to the ambassadors of the king of Babylon. In 2 Chronicles 32:32, the following record occurs: ‘Now the rest of the acts of Hezekiah, and his goodness, behold they are written in the vision of Isaiah, the son of Amoz;’ and it is to this portion of Isaiah to which the author of the Book of Chronicles doubtless refers.
There was an obvious propriety in Isaiah’s making a record of the invasion and destruction of Sennacherib. That event has occupied a considerable portion of his prophetic announcements; and as he lived to see them fulfilled, it was proper that he should record the event. The prophecy and its fulfillment can thus be compared together; and while there is the strongest internal testimony that the prophecy was uttered before the event, there is also the most striking and clear fulfillment of all the predictions on the subject.
A parallel history of these transactions occurs in 2 Kings 17–20, and in 2 Chronicles 32. The history in Chronicles, though it contains an account of the same transaction, is evidently by another hand, as it bears no further resemblance to this, than that it contains an account of the same transactions. But between the account here and in 2 Kings there is a most striking resemblance, so much so as to show that they were mainly by the same hand. It has been made a matter of inquiry whether Isaiah was the original author, or whether he copied a history which he found in the Book of Kings, or whether both he and the author of the Book of Kings copied from some original document which is now lost, or whether the collectors of the prophetic writings after the return from the captivity at Babylon, judging that such a history would appropriately explain the prophecies of Isaiah, copied the account from some historical record, and inserted it among his prophecies. This last is the opinion of Rosenmuller - an opinion which evidently lacks all historical evidence, and indeed all probability. The most obvious and fair supposition undoubtedly is, that this history was inserted here by Isaiah, or that he made this record according to the statement in 2 Chronicles 32:32. Gesenius also accords substantially with Rosenmuller in supposing that this history is an elaboration of that in the Book of Kings, and that it was reduced to its present form by some one who collected and edited the books of Isaiah after the Babylonian captivity. Vitringa supposes that both the accounts in Kings and in Isaiah have been derived from a common historical document, and have been adopted and somewhat abridged and modified by the author of the Book of Kings and by Isaiah.
It is impossible now to determine the truth in regard to this subject; nor is it of much importance. Those who are desirous of seeing the subject discussed more at length may consult Vitringa, Rosenmuller, and Gesenius. The view of Gesenius is chiefly valuable because he has gone into a comparison of the account in Isaiah with that in Kings. The following remarks are all that occur to me as desirable to make, and express the conclusion which I have been able to form on the subject:
1. The two accounts have a common origin, or are substantially the production of the same hand. This is apparent on the face of them. The same course of the narrative is pursued, the same expressions occur, and the same style of composition is found. It is possible, indeed, that the Holy Spirit might have inspired two different anthors to adopt the same style and expressions in recording the same events, but this is not the mode elsewhere observed in the Scriptures. Every sacred writer is allowed to pursue his own method of narration, and to express himself in a style and manner of his own.
2. There is no evidence that the two accounts were abridged from a more full narrative. Such a thing is possible; nor is there any impropriety in the supposition. But it lacks historical support. That there were histories among the Jews which are now lost; that there were public records which were the fountains from where the authors of the histories which we now have drew their information, no one can doubt who reads the Old Testament. Thus we have accounts of the writings of Gaff, and Iddo the seer, and Nathan, and the prophecy of Ahijah the Shilonite, and of the Book of Jehu the prophet 2 Chronicles 9:29; 2Ch 20:34; 1 Kings 16:1, all of which are now lost, except so far as they are incorporated in the historical and prophetic books of the Old Testament. It is possible, therefore, that these accounts may have been abridged from some such common record, but there is no historical testimony to the fact.
3. There is no evidence that these chapters in Isaiah were inserted by Ezra, or the other inspired men who collected the Sacred Writings, and published a recension, or an edition of them after the return from Babylon. That there was such a work performed by Ezra and his contemporaries is the testimony of all the Jewish historians (see Dr. Alexander “On the Canon of Scripture”). But there is no historical evidence that they thus introduced into the writings of Isaiah an entire historical narrative from the previous histories, or that they composed this history to be inserted here. It is done nowhere else. And had it been done on this occasion, we should have had reason to expect that they would have inserted historical records of the fulfillment of all the other prophecies which had been fulfilled. We should have looked, therefore, for historical statements of the downfall of Damascus and Syria; of the destruction of Samaria, of Moab of Babylon, and of Tyre, as proofs of the fulfillment of the predictions of Isaiah. There can be no reason why the account of the destruction of Sennacherib should have been singled out and inserted in preference to others. And this is especially true in regard to Babylon. The prophecy of Isaiah Isaiah 13; Isaiah 14 had been most striking and clear; the fulfillment had also been most remarkable; Ezra and his contemporaries must have felt a much deeper interest in that than in the destruction of Sennacherib; and it is unaccountable, therefore, if they inserted this narrative respecting Sennacherib, that they did not give us a full account also of the overthrow of Babylon, and of their deliverance, as showing the fulfillment of the prophecies on that subject.
4. The author of the Books of Kings is unknown. There is reason to believe that these books, as well as the Books of Chronicles, and some other of the historical books of the Old Testament, were written by the prophets; or at least compiled and arranged by some inspired man, from historical sketches that were made by the prophets. To such sketches or narratives we find frequent reference in the books themselves. Thus Nathan the prophet, and Ahijah the Shilonite, and Iddo the seer, recorded the acts of Solomon 2 Chronicles 9:29; thus the same Iddo the seer, and Shemaiah the prophet, recorded the acts of Rehoboam 2 Chronicles 12:15; thus the acts of Jehoshaphat were written in the Book of Jehu 2 Chronicles 20:34; and thus Isaiah wrote the acts of king Uzziah 2 Chronicles 26:22, and also of Hezekiah 2 Chronicles 32:32. Many of these historical sketches or fragments have not come down to us; but all that was essential to us has been doubtless incorporated into the sacred narrative, and transmitted to our own times. It is not improbable that many of these histories were mere fragments or public documents; narratives or sketches of a single reign, or some important fact in a reign, which were subsequently revised and inserted in the more extended history, so that, after all, it may be that we have all, or nearly all, of these fragments incorporated in the histories which we now possess.
5. As Isaiah is thus known to have written some portions of the history of the kings, it is probable that his history would be incorporated into the record of the kings by whomsoever that record might be composed. Indeed, the composition of the entire Books of Kings has been ascribed by many writers to Isaiah, though Grotius and some others ascribe it to Jeremiah. The general, and the probable opinion is, however, that the Books of the Kings were digested into their present form by Ezra. It is probable, therefore, I think, that Isaiah wrote the chapters in Kings respecting the invasion of Sennacherib; that the compiler of the Books of Kings, whoever he might be, adopted the fragment as a part of his history, and that the portion which we have here in Isaiah is the same fragment revised, abridged in some places, and enlarged in others, to adapt it to his purpose in introducing it into his book of prophecy. But it is admitted that this is conjecture. Every consideration, however, must lead us to suppose that this is the work of Isaiah (compare the Introduction, Section 5).
The portion of history contained in these chapters differs from the record in the Kings in several respects. There is no difference in regard to the historical facts, but the difference has respect to the fulness of the narratives, and to the change of a few words. The most material difference is that a few sentences, and members of sentences, are omitted in Isaiah which are found in Kings. These variations will be noticed in the exposition, and it is not necessary more particularly to refer to them here.
The thirty-sixth chapter contains the following parts, or subjects:
1. Sennacherib, having taken most of the strongholds of Judea, sent Rabshakeh with a great force to besiege Jerusalem, and to summon it to surrender Isaiah 36:1-2.
2. Hezekiah sent an embassy to meet with Rabshakeh, evidently to induce him to depart from the city Isaiah 36:3.
3. This embassy Rabshakeh addressed in a proud, insolent, and taunting speech, reproaching them with putting their trust in Egypt, and with their feebleness, and assuring them that Sennacherib had come up against the city at the command of Yahweh Isaiah 36:4-10.
4. The Jewish embassy requested Rabshakeh to speak in the Aramean or Syrian language, that the common people on the wall might not hear Isaiah 36:11.
5. To this he replied, that he came that they might hear; to endearour to draw them off from trusting to Hezekiah, and to induce them to submit to Sennacherib, promising them abundance in the land to which he would take them Isaiah 36:12-20.
6. To all this, the embassy of Hezekiah said nothing, but returned, as they had been instructed, into the city, with deep expressions of sorrow and grief Isaiah 36:21-22.